Quiz: About the meaning of life

The question "about the meaning of life" worries and torments deep in the soul of every person. For a time, and even for a very long time, a person can completely forget about it, plunge headlong into the mundane interests of today ... . But life is already so organised that even the most stupid, fat or spiritually asleep person cannot completely and permanently dismiss it: the inescapable fact of approaching death and its inevitable precursors - ageing and illness, the fact of the withering, transient disappearance, immersion in the irretrievable past of all our earthly life with all the illusory significance of its interests - for every person this fact is a formidable and inescapable reminder of the unresolved, abandoned question about the reason for living.

This question is not a "theoretical question", not a subject of idle mental game; this question is the question of life itself, it is as terrible - and, in fact, even much more terrible - than the question about a piece of bread to satisfy hunger in dire need. Truly, it is the question of bread to nourish us and water to quench our thirst.

S.L. Frank

The "eternal" philosophical question about the meaning of life is fully resolved only in Orthodoxy. Man was created for true happiness and bliss, for the sake of personal fellowship with God, conscious use of the gifts bestowed by Him. This goal is unattainable without God. Thus, the purpose of earthly existence is to prepare oneself for the imperishable, blissful life with the Lord, to inherit the Kingdom of Heaven, and to find eternal blissful rest by joining one's life to the life of Christ.

For life, as well as for anything, a general logical rule must be followed: the goal comprehending the given thing is not in itself, but outside of it.

For example: the goal that comprehends any scientific research is not in itself, not in the research for the sake of the research, but in the truths that are discovered by this research. The goal that comprehends teaching is not in itself, but outside of it, in its results. The goal that comprehends any work is not in itself, but outside of it, in its results. They may consist either in some transformation we make in things, or in the mere elimination of boredom by doing this work; but in either case the goal that comprehends our work is not in itself, but outside of it.

In the same way, if any part of our organism - the eye, the ear, etc. - has a rationale for existence, it depends on a realisation of a purpose that is not in them, but outside them. The existence of the eye has a purpose in order that we can see, that is, in the fulfilment of such a purpose which is outside the eye. In exactly the same way every building, every part of a machine, etc., is comprehended through the realisation of such a purpose which lies outside the given building or outside the given part of the machine. Hundreds of such examples could be given. But there is no need to do so: for the thought which is confirmed by them is already clear and self-evident. It is only necessary to enter into the meaning of the word "mean". A mean is that which leads to something other than itself; and this other is relative to it and is called its purpose. Therefore, if anything, including life, serves or should serve as a means to some end, that is, if it has a meaning, then this end is not in it, but outside it. So, one of two things: either human life has exactly no meaning, or its meaning consists in its purpose and actual suitability for the realisation of such a purpose, which lies beyond human life. А. Vvedensky

The posthumous fate of a human being depends (will depend) on the degree of his spiritual and moral perfection, on his love for God and his neighbour, as far as he is righteous and holy.

The problem of mortality of human body is a touchstone, a test of all religions, all philosophies and all sciences: those who lose on the problem of body inevitably lose on the problem of spirit. He who will conquer the death of the body, who will give and provide immortality to the body - this is the highly awaited God and Saviour, this is the meaning of life and the world, this is the joy and consolation of man and mankind.

Reverend Justin Popovich

When the nervous system, and in particular the brain, is damaged, the very ability of the soul to feel, think, desire that is not damaged, but only the external, visible manifestation of these processes. The immaterial immortal, and therefore undamaged, soul itself cannot lose these abilities under mechanical, chemical and other influences.

Thus, for example, partial or complete loss of mind or consciousness in concussion or brain disease, although it is a mental illness, is not a loss of the soul's ability to think. This case represents only a loss of the soul's ability to manifest (express) itself in a way that is accessible to the person. It is analogous to the fact that when the body is paralysed, a person, being in a motionless condition, cannot express his feelings in the usual way (with gestures, facial expressions, words, intonation, etc.). But it obviously does not follow from this that a paralysed person does not feel various feelings: fear, hope, love, tenderness, hatred, envy, etc.

P.V. Dobroselsky.

Adam and Eve had no natural sinful predispositions, but this did not preclude their sinfulness in paradise. Conversely, the sinful nature with which all human beings on earth are born does not preclude some of them from becoming great saints. This example shows and at the same time proves that the heredity with which a person is born does not determine his further condition as a whole.

Although heredity, upbringing, environment can influence the appearance and development of passions, but God makes it possible for us to overcome them, because "... who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it."1 Corinthians 10:13).

P.V. Dobroselsky.

The correct answer is: communism, because this term denotes an (imagined) social order associated with a particular political-economic form of social organisation, rather than a concept of the meaning of life.

Hedonism (from Greek: pleasure) - sees the meaning of life in obtaining the most possible pleasures;

eudaemonism (from Greek happiness) - the meaning of life is to be happy;

utilitarianism (from the Latin utility) - the meaning of life in the pursuit of personal benefit and usefulness;

pragmatism (from Greek action, practice) - the meaning of life is associated with wealth, striving for possession of things, comfort, prestige;

corporatism (from Latin: unification, community) - the meaning of life is associated with the common interests of a limited group of people pursuing private interests;

perfectionism (from Latin perfection) - the meaning of life is associated with personal self-improvement;

humanism (from Latin human) - the meaning of life is associated with serving other people, imbued with love for them, respect for human dignity and concern for the good of people.

Scientism (from Latin scientia science, knowledge) is a mindset that presents scientific knowledge as the highest cultural value and a sufficient condition for human orientation in the world.

The original term was also proposed by philosopher N.N. Strakhov (1828-96) - enlightenment - belief in the omnipotence of human reasoning and adoration, reaching idolatry, in front of the achievements and conclusions of natural sciences.

It would be ridiculous to think that the meaning of the life of some persons is to serve as a medium for the life of others. Indeed, there is no reason that could give such a strong difference to human beings that the life of some of them should be treated as an absolutely valuable purpose and the life of others as a mere instrument for the attainment of that purpose.

Therefore, one of two things: either there is no meaning in human life at all, or it depends on such a purpose being realised beyond the lives of the whole human race - past, present and future.

А. Vvedensky

On the historical horizon of the Roman Empire of the 2nd century, Christianity was a new religion in an old world in which it seemed that all methods of human salvation had long been known and tried. According to the descriptions of the satirists Lucian and Petronius, many seekers of the meaning of life espoused a philosophy of pleasure and momentary enjoyment. "Let us eat and drink, for tomorrow we die!" - This quote, taken by the Apostle Paul from the prophet Isaiah (Isaiah22:13), perfectly summarised common worldly wisdom. The following inscription was carved on the wall of a forum in a provincial town in North Africa: "To hunt, bathe, play and laugh - that is what it means to live.

Christianity contrasted the emptiness and spiritual slackness of the hedonistic attitude to life with eschatological concentration: man's whole life was a vigil waiting for the Kingdom of God.

Deacon Pavel Gavrilyuk

Faith as trust in God is a deep state of the human spirit that contributes to the transformation of one's whole life.

Faith cannot be interpreted as a momentary, situational feeling (e.g.: I prayed - it came true - I trust; it did not come true - I hesitate and doubt - I do not trust). In a sincere believer, this feeling extends beyond the limits of earthly existence into eternity.

One often hears: "I hesitate, I doubt. But if I saw Christ here in front of me, I would certainly believe"! A mistake! "No one has ever seen God, but the only begotten Son, who is in the bosom of the Father, He has revealed Himself," writes the evangelist John(John 1:18). The faith of the righteous of the Old Testament was based on a different vision of God than in evangelical times, but this did not prevent them from being faithful to Him to the end.

The incarnated and humanised Son of God communicated with numerous people. They saw Him with their physical eyes (not just the "eyes of faith"), but most of them did not benefit. Even the obvious signs, which could not be denied, could not convince the persistent Pharisees (what Christ did and said contradicted their "concept" of the Messiah, and they said that He worked miracles by the power of Beelzebub (an evil spirit)!

Man will always find an excuse for his unbelief, because free choice is also a divine gift, but it can be used in different ways. Even the closest disciples did not believe the Saviour fully (= they did not trust His words - this is the basic meaning of the biblical concept of "faith"), and therefore they ran away from the night garden in fear, and Peter denied Him three times. God intends a free faith and does not want to "pin us down". "Blessed are those who have not seen and yet have believed!", - He didn't just say to His disciple... but to all of us(Jn.20:29). This means that we are more blessed than many who have seen and doubted Him!

Yuri Ruban

God revealed His plan for man to the first humans after they were created. God's plan for man was revealed to men more fully by the Lord Jesus Christ.

According to the general statement of the Fathers, God became man so that man, through Him, might become God. This means that through the Incarnation of the Son of God and the Redemption and the founding of the Church that resulted from this event, man received the real possibility and fullness of the means to become a son of God by adoption, a god by grace.

To this the Fathers unanimously testify. "The Son of God became the son of man in order that man might become the son of God," says St Irenaeus of Lyons. "He became man so that we might be deified" (St Athanasius the Great). "The firm and sure foundation of the hope of deification for human nature is the Incarnation of God," teaches St Maximus the Confessor.

The points listed above are not the meaning, but the means to deification as the meaning of human life.

The sacraments are sacred acts in which special Gifts of the Holy Spirit (grace) are presented to the believers under the visible side in an invisible way.

In the Sacrament of Baptism, a person is spiritually born, adopted by God, washed from the filth of sin, and brought into the Church; in the Sacrament of Chrismation he receives grace to facilitate his Christian ministry; in the Sacrament of Penance he receives absolution; and in the Sacrament of the Eucharist he is spiritually nourished with the heavenly food and drink (the Body and Blood of the Saviour).

The Eucharist is the centre of Church life. It can be said that the communion of believers with God and among themselves (within the Church) is Eucharistic communion: "For we, though many, are one bread and one body; for we all partake of that one bread."(1 Corinthians 10:17). On the importance of the Eucharist in relation to eternal life, Christ said: "He who eats this bread will live forever"(Jn.6:58).

Not food is evil, but gluttony, not childbearing, but fornication, not money, but covetousness, not fame, but vainglory, and when this is so, there is no evil in nature, except the abuse which happens from the mind's failure to look after natural actions.

St Maximus the Confessor

The holiness of the saints living an earthly life testifies to their virtue, righteousness, and spiritual closeness to God, but does not exclude their committing sins: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."(1Jn.1:8).

Believing in the existence of God, keeping the commandments, and fulfilling the church canons and ritual norms are only some of the means to achieve the primary goal of the Christian life: God-knowledge and God-communion.

Certainly, God desires salvation for all. "Do I have any pleasure at all that the wicked should die?» says the Lord God, «and not that he should turn from his ways and live?" (Ezekiel 18:23). This was already revealed to the Old Testament prophets. The apotheosis of this vision of the world is in the parables of the Saviour about the lost sheep, the lost drachma and others.

It is important to consider that the first Christian scholar of theology, the Apostle Paul, speaking about the so-called predestination, "means only those who are saved (Rom.8:29-30; Eph.1:5, 11), but by no means those who perish. Never and nowhere does he speak of predestination to perdition. <...> who desires all men to be saved and to come to the knowledge of the truth.' (1 Timothy 2:4), and predestination to salvation is to be understood as an expression of God's inexorable will to do all things necessary for the salvation of those who make good use of their free will."

(Prot. Livery Voronov, Prot. Dogmatic Theology.).

Pointing to the mercy and kindness of God, Evangelist Luke says that even the robber, having repented, confessing faith in the Crucified One, was honoured with Paradise (Luke 23:40-43).

You believe that there is one God. You do well. Even the demons believe--and tremble! (James 2:19)

"Come now, you who say, «Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit»; (Jas.4:13). whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. (Jas.4:14)"

To follow Christ is to be a faithful (unfeigned) follower of the Lord Jesus, ready for feats of faith, self-sacrifice; to imitate Him morally, spiritually; to strive to become like Christ as God and Man.

"A Christian is one who, as much as it is possible for a man, imitates Christ in words, deeds and thoughts, rightly and blamelessly believing in the Holy Trinity."

St John Climacus